87 Cf. John Paul II, Apostolic Letter Salvifici Doloris (11 February ), AAS 76 (), 88 Cf. John Paul II, Encyclical Letter. 26 Cf. John Paul II, Apostolic Letter Salvifici Doloris (11 February ), 9: AAS 76 (), 27 Cf. Second Vatican Ecumenical Council. (Salvifici Doloris, VI). According to Jesus, suffering for his sake is our Christian vocation as members of his body. But John Paul reminds us.
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These words about love, about actions of love, acts linked with human suffering, enable us once more to discover, at the basis of all human sufferings, the same redemptive suffering of Christ. For evil remains bound to sin and death. He admonishes him, reminding him of his freedom in the face of evil: This also highlights the divine and human nature of the Church. Born and nurtured when the human being first asked questions about the reason for things and their purpose, philosophy shows in different modes and forms that the desire for truth is part of human nature itself.
If one becomes a sharer in the sufferings of Christ, this happens because Christ has opened his suffering to man, because he himself in his redemptive suffering has become, in a certain sense, a sharer in all human sufferings.
Therefore, only he—the only-begotten Son—is capable of embracing the measure of evil contained in the sin of man: The ability to attain truth and freedom are human prerogatives inasmuch as man is created in the image of his Creator, God who is true and just cf.
Consider, for example, the principles of non-contradiction, finality and causality, as well as the concept of the person as a free and intelligent subject, with the capacity to diloris God, truth and goodness.
Pope John Paul II | Open Library
A further factor is the renewed interest in the inculturation of faith. The soul survives and subsists separated from the body, while the body is subjected to gradual decomposition according to salvififi words of the Lord God, pronounced after encicliva sin committed by man at the beginning of his earthly history: Unfortunately, this disturbing state of affairs, far from decreasing, is expanding: In this way the Gospel of life includes everything that human experience and reason tell us about the value of human life, accepting it, purifying it, exalting it and bringing it to fulfilment.
Something similar happens when concern about the consequences of such a “freedom without law” leads some people to the opposite position of a “law without freedom”, as for example in ideologies which consider it unlawful to interfere in any way with nature, practically “divinizing” it.
It is a known fact that in the first centuries, murder was put among the three most serious sins-along with apostasy and adultery-and required a particularly heavy and lengthy public penance before the repentant murderer could be granted forgiveness and readmission to the ecclesial community.
Jesus is nailed to the Cross and is lifted up from the earth. It is clear that on the basis of these presuppositions there is no place in the world for anyone who, like the unborn or the dying, is a weak element in the social structure, or for anyone who appears completely at the mercy of others and radically dependent on them, and can only communicate through the silent language of a profound sharing of affection.
The dynamic of this quest for liberation provides the context for great metaphysical systems. One of the major concerns of classical philosophy was to purify human notions of God of mythological elements. The Christian response to it is different, for example, from the one given by certain cultural and religious traditions which hold that existence is an evil from which one needs to be liberated.
The voice of your brother’s blood is crying to me from the ground. The ideal of the Messianic age is presented as a time when “no more shall there be And how is it that we hear, each of us in his own native language? And so there should come together in spirit beneath the Cross on Calvary all suffering people who believe in Christ, and particularly those who suffer because of their faith in him who is the Crucified and Risen One, so that the offering of their sufferings may hasten the fulfilment of the prayer of the Saviour himself that all may be one It is he— as the interior Master and Guide— who reveals to the suffering brother and sister this wonderful interchange, situated at the very heart of the mystery of the Redemption.
At the same time, the very word “gives” “gave” indicates that this liberation must be achieved by the only-begotten Son through his own suffering.
Fides et Ratio (14 September ) | John Paul II
Certainly he often puts this question to God, and to Christ. Male and female he created them, and he blessed them and called them man when they were created.
He can and must overcome it: He does not dolloris this meaning at his own human level, but at the level of the suffering of Christ.
As a result of the exaggerated rationalism of certain thinkers, positions grew more radical and there emerged eventually a philosophy which was separate from and absolutely independent of the contents of faith.
From different quarters, then, modes of philosophical speculation have continued to emerge and have sought to keep alive the great tradition of Christian thought which unites faith and reason. God drove Cain out of his presence and sent him into exile far away from his native land, so that he passed from a life of human kindness to one which was more akin to the rude existence of a wild beast.
I now end the present considerations on suffering in the year in which the Church is living the extraordinary Jubilee linked to the anniversary of the Redemption. And he also says, “Shall I not drink the cup which the Father has given me?
Pope John Paul II
It is my task to state principles and criteria which in my judgement are necessary in order to restore a harmonious and creative relationship between theology and philosophy.
Human beings are both child and parent of the culture in which they are immersed. Christ is aware of this, and often speaks to his disciples of the sufferings and death that await him: It is being demonstrated in an endiclica way by the development of chemical products, intrauterine devices and vaccines which, distributed with the same ease as contraceptives, really act as abortifacients in the very early stages of the development of the life of the new human being. Aware that God has intervened, Eve exclaims: